成唯識論述記 9.384

9.384

未證真如，唯以有、無為體；次十住，此論以有為、無為無漏功德為性，證真如故。今亦取一切未曾得世間功德順趣者為體，三十二相等，非皆無漏正智、分別、真如及相為體，二性如前。如來住，以有、無為無漏功德為體，下十地三身等中自當解釋。辨差別者，勝解行住，於菩薩修所作狹小，有缺不定，所得有退。極歡喜住所作廣大，無缺決定，所得不退，乃至三種增上惠住亦爾，即前六地行相皆同。從初無相住即第七地，乃至成滿菩薩住所作無量，無缺決定，所得終無退轉。又勝解行住於無相修發趣，六地以前獲得，七地圓證，第八地清淨，第九、十地於無相修果，當知領受得諸功德，乃至廣如彼論等說。言七地者，前六菩薩、第七一種菩薩、如來雜立為地。一、種姓地，即種姓住；二、勝解行地，即勝解行住；三、淨勝意樂地，即極喜住；四、行正行地，即增上戒，乃至有加行無相住；五、決定地，即無加行、無功用、無相住，此地菩薩墮在第三決定中故；六、決定行地，即無礙解住；七、到究竟地，即最上成滿菩薩及如來住。既知地、住而相攝已，地攝五頌准住應知。此等諸義下既廣解，不勞預說。

Not yet having realized tathatā, it takes only conditioned and unconditioned as its substance; the next ten abodes are stated in this treatise to have conditioned and unconditioned anāsrava meritorious qualities as their nature, because they realize tathatā. Now, it also takes all mundane meritorious qualities never attained before that accord with and aspire [toward bodhi] as its substance; the thirty-two marks and so forth do not all take anāsrava correct knowledge, conceptual discrimination, tathatā, and marks as their substance; the two natures are as before. The abode of the Tathāgata takes conditioned and unconditioned anāsrava meritorious qualities as its substance, as will be naturally explained below under the ten stages, the three bodies, and so forth. In distinguishing their differences: the abode of practice through resolute belief is narrow and small in what is cultivated and performed by the bodhisattva, deficient and indeterminate, and what is attained is subject to regression. In the abode of extreme joy, what is performed is vast, without deficiency and determinate, and what is attained is without regression; up through the three abodes of higher wisdom, it is likewise—that is, the cognitive marks of the first six stages are all identical. From the initial signless abode, which is the seventh stage, up to the abode of the fully perfected bodhisattva, what is performed is immeasurable, without deficiency and determinate, and what is attained never regresses. Moreover, the abode of practice through resolute belief initiates aspiration toward signless cultivation; prior to the sixth stage one attains it; on the seventh stage one fully realizes it; on the eighth stage it becomes purified; on the ninth and tenth stages, one should know, regarding the fruit of signless cultivation, that one receives and attains all meritorious qualities, up to what is broadly stated in that treatise and others. As for the 'seven stages': the first six are bodhisattva stages, the seventh combines bodhisattvas and the Tathāgata as a single stage. First, the stage of lineage, which is the abode of lineage; second, the stage of practice through resolute belief, which is the abode of practice through resolute belief; third, the stage of purified superior resolve, which is the abode of extreme joy; fourth, the stage of practicing correct practice, which extends from higher morality up to the signless abode with effort; fifth, the stage of determination, which is the signless abode without effort and without functioning, because a bodhisattva on this stage falls within the third determination; sixth, the stage of determinate practice, which is the abode of unimpeded understanding; seventh, the stage of reaching culmination, which is the abode of the topmost fully perfected bodhisattva and of the Tathāgata. Having understood the mutual subsumption of the stages and abodes, the subsumption of the five verses by the stages should be known by analogy with the abodes. Since all these meanings will be broadly explained below, there is no need to speak of them beforehand.